金剛般若論會釋 2.61

2.61

Asking this question again appears similar to the first, and answering again is also like this, yet the roots they address are distinct. Furthermore, just as the three questions, according to Asaṅga's treatise, apply generally to the positions of ordinary beings and noble ones, the answers are also like this; hence this position is fixed, and there is none that is not repeated. For in Asaṅga's explanation of the sūtra, the passages all contain these three answers. Furthermore, as in the position of the ten practices, one frequently performs superior practices, and thereupon conceited agitation arises: 'I am able to do such things.' When about to enter the ten dedications, one first eliminates that conceit, and the superior path is expounded for him, causing him to advance. Now having attained the superior position of heat, since conceit also arises again, he is first made to eliminate conceit and advance into the summit, which is also like this. As for the initial question in the sūtra: before having entered the Buddha-Dharma, one previously had conceit and so forth, thinking 'I am able to abide in this way, perform deeds,' etc.; hence the question was initially asked to exhort the generation of the superior mind, first teaching signlessness. Thus the three questions were posed to cause them to cultivate and advance. Now, when about to enter sainthood, having attained that superior path, this conceit arises once more; hence the three questions are posed to cause him to sever it and advance in practice. At a casual glance, the momentum of the text might seem like two cycles; but upon careful and deep examination of the root, what they address is completely different. Therefore, agreeing with Asaṅga, there is only one cycle. Furthermore, as for speaking of two cycles, it should be understood as before: one cycle is superior. This is not Asaṅga daring to contradict Maitreya, nor is it Vasubandhu diverging from Asaṅga.